What is Islam? Why do Muslims say Islam is peaceful? This book speaks not only to Muslims, but to all humankind as well, about the tragic situation in the world today. The remarkable words of Muhammad Raheem Bawa Muhaiyaddeen (Ral.) address the endless conflicts in Jerusalem. His words show us what must be done to achieve true peace in Jerusalem, in the world, and in our hearts. “Everything is there, in Jerusalem. That is why everyone has fought over it. Those with faith have fought over it, and those without faith have fought over it. All they have found is destruction. No one who ruled there ever remained there. They ruled for just a few short days. Thus, we who are here now must think of this. Think of this, you who are here now. It can bring a great benefit. Everything can change.” – M. R. Bawa Muhaiyaddeen “Jerusalem today demonstrates the proof of how places of worship to which everyone should be able to go in unity are turned into battlefields. All of us must understand the battlefield in which the proof has been revealed. All of us must understand this. We who have been born as human beings must realize the words of the prophets, the commandments of God, and their instructions of unity. No one who ruled in Jerusalem in the past is there anymore. Not one person who came to rule Egypt, Jerusalem, or the world is still there.” – M. R. Bawa Muhaiyaddeen

The new and updated edition of Political Islam, World Politics and Europe focusses on the shift within political Islam, in light of 9/11 and the events of the Arab Spring, from a jihadist struggle, to institutional Islamism. Refuting what has often been referred to by commentators as the ‘moderation,’ of Islamism, the second edition of this book introduces the concept of ‘institutional,’ Islamism, a process which Tibi argues was accelerated in the aftermath of the Arab Spring. Both jihadist and institutional Islamism pursue the same goal of an Islamist state, but disagree fundamentally on the strategy for achieving it. Whilst jihadism is committed to the idea of a (violent) Islamic world revolution, institutional Islamism embraces political institutions as a means to an end. Turning to the events of the Arab Spring in Tunisia, Libya and Egypt this book attempts to determine whether an abandonment of violence is enough to underpin a shift to genuine democracy. Analysing the fall of Morsi in particular, Tibi questions what lessons can be learnt from his presidency, and argues that this event will not change the overall trend of development from jihadism to institutional Islamism A timely addition to existing literature, this book will be of interest to students and scholars studying Middle Eastern and European Politics, Political Islam and International Relations.

Presents the teachings of Islam regarding peace in the world today.

The open letter "A Common Word Between Us and You" (Amman, 2007) is a unique example of Christian-Muslim dialogue. The central message behind ACW is that the future of the world depends on peace between Muslims and Christians". ACW aims to achieve political change through theological argumentation. An improvement in Islam-West relations can be indirectly achieved through a focus on improving Christian-Muslim relations. This study investigates the genesis and fruits of ACW, highlighting the importance of a specific historical and sociopolitical "Sitz im Leben" which decisively influenced its form and content."

This book examines global and local politics and how Islam impacts on "civilizational" relations between different groups and polities. In particular he examines how Islamism (as opposed to Islam) becomes an immediate source of tension and conflict between the secular and the religious. Tibi rejects the "clash of civilizations" theory and argues for the revival of Islamic humanism to help bridge the gap.

This book argues that political Islam (represented by its moderate and militant forms) has failed to govern effectively or successfully due to its inability to reconcile its discursive understanding of Islam, centered on literal justice, with the dominant neo-liberal value of freedom. Consequently, Islamists' polities have largely been abject, often tragic failures in providing a viable collective life and sound governance. This argument is developed theoretically and supported through a set of case studies represented by the Muslim Brotherhood in Egypt (under President Muhammad Morsi’s tenure), Hassan Turabi's National Islamic Front in Sudan and The Islamic State in Iraq and Syria (ISIS). It is ideal for audiences interested in Regional Politics, Islamic Studies and Middle Eastern Studies.

The Organisation of the Islamic Conference (OIC) is the Muslim world's only intergovernmental body-the largest such system operating outside of the United Nations. This is the first history of the OIC.

The Islamic world, often regarded as an anathema to civil society, in fact has rich traditions of associational life pursuing “common good”. These religious resources have been reinterpreted for the enhancement of civic virtues and participatory politics in contemporary context, that is, democratization. Such pioneering efforts have been clearly observable in Muslim Southeast Asia. In November 1999, the Sasakawa Peace Foundation invited ten Muslim activists and scholars from the region to Japan for exchanging views and experiences among themselves and with Japanese participants. Here their papers and discussions are compiled into a book, Islam and Civil Society in Southeast Asia.